A Deeper Look Into Tekias Shofar

There are many, well-known reasons offered for the mitzva of tekias shofar, blowing the shofar on Rosh Hashana. I would like to suggest another explanation for this important mitzva.

We always lein Parshas Nitzovim on the Shabbos immediately preceding Rosh Hashana. There must be some connection between this particular parsha and the Yom-Tov. Indeed, the parsha begins, "atem nitzivim hayom," you are all standing before Hashem on this day. The Zohar explains that the Torah is alluding to hayom, the unique day of Rosh Hashana. Clearly, the events of that day carry special significance that can provide us with a deeper understanding of the essence of Rosh Hashanah.

Rashi explains that this was the last day of Moshe Rabbeinu's life. Moshe gathered Klal Yisroel together as he was giving over the mantle of leadership to Yehoshua. He notes that Yehoshua did the same before he was niftar, and Shmuel did this as well, after he anointed Shaul Hamelech as king. In all these cases, we find the expression 'standing'. Was it really important for them to stand together? They couldn't accomplish the same thing while sitting?

Rav Elya Meir Bloch explains that the term nitzovim doesn't mean they were physically standing on their feet. It means they came to a standstill in their lives, in their regular activities. They paused everything they were doing and evaluated their situation.

If the average person were to take a moment to stop and take stock of his life, he will often realize that he's living an endlessly repeating routine. Day after day, the same recurring cycle, he is running, running, and reaching nowhere. We all have goals and aspirations, but we can only reach them if we have a direction and a plan. We need to keep the goal in sight and set up practical strategies how to get there.

This is especially important at a moment of transition. When our leaders were ready to leave us, and yield their position to another, they urged us to take a moment, to stand still, and make an honest assessment of ourselves. This is the only way to ensure that we are heading in the right direction, and we are on course to reach our goals.

Certainly, as the end of the year approaches, and Rosh Hashana grows ever nearer, it is an opportune time for a person to stop and take inventory of his spiritual accomplishments. How was my last year? How do I need to improve for the coming year? We often fail to stop and make this cheshbon hanefesh, being so wrapped up in our ordinary, daily routines and activities. If we would just pause for a moment, we would know what we have to do, but we're on the move and just don't stop.

Tekias Shofar comes along, and that blast, that noise, stops us in our tracks. And that is exactly the point. Once we're forced to stop, we're in the position of atem nitzavim, we're at a standstill. Now we can look back and recognize our shortcomings, and set ourselves new goals, new ways to improve, new heights to scale.

What is the message of the shofar? How does it call to us and help us undertake this cheshbon hanefesh?

The midrash describes another attribute of the shofar. When we sound the shofar, Hashem gets up from his kisei din, his throne of judgment, and sits on the kisei rachamim, the seat of mercy. Blowing the shofar causes Hashem to judge us favorably, with rachmanus. How does the shofar accomplish this?

Let's go back to the very first time Man was judged on Rosh Hashana. Chazal tell us that Adam and Chava were born on Rosh Hashana. On that very day, they ate from the eitz hada'as, they were judged by Hashem, and then forgiven. Therefore, every year thereafter, the first day of Tishrei is designated as the day of judgement. There is one essential element, however, that seems to have been omitted on that first Rosh Hashana. Where was the shofar? If the shofar plays such a decisive role in our judgement, why didn't Adam blow the shofar?

The pasuk says that after Adam and Chava ate from the eitz hada'as, they heard Hashem's voice, and va'yirau, they were afraid. Rav Shlomo Kluger suggests that this was because the voice was accompanied by a shofar. After all, Rav Sadia Gaon lists ten reasons why we blow the shofar, and one of them is to instill in us fear of the upcoming din. Therefore, as Hashem approached Adam for judgment, He sounded the shofar, and indeed, the pasuk tells us, Adam was afraid.

At that crucial juncture, what did Hashem call out? He said, ayeh'ka, where are you? Obviously, Hashem knew where Adam was. The meforshim explain that he was asking him, "How did you get here? Look how far you fell. What happened to you, how were you able to do this?"

This is the message of the shofar; this is what we all need to hear. The shofar is telling us, "ayeh'ka, another year has gone by, and where are you? How much have you accomplished and achieved over the past year? Look how far you are from where you could be! Have you succeeded in using all the opportunities offered to you?"

This is what Rav Elya Meir meant by coming to a standstill. Rosh Hashana is time to stop and think, look back at our shortcomings and take concrete steps to improve. We can do this if we hear the voice of the shofar, the call of ayeh'ka, exhorting us to pause, look in the mirror, and realize where we truly stand.

The Gemara (Rosh Hashana 16) cites Rav Avahu's explanation why we blow shofar from an ayil, a ram's horn. He says that it is meant to recall the events of akeidas yitzchok, and thereby serve as a zechus for us. How does this work? Why should we all merit a good judgment because of Avraham Avinu's mesirus nefesh?

The idea, perhaps, is to encourage us to pass our own nisyonos. Each of us has our own akeida, our own areas where we must sacrifice to Hashem. Where do you find Torah most difficult, what are those areas where you are most drawn to an aveira? If you stand strong, and do what is right, that is following in the footsteps of Avrohom Avinu and performing an akeida.

The shofar encourages us to accept upon ourselves the same devotion to Hashem and the Torah displayed by Avraham Avinu by akeidas yitzchok. Therefore, we make the bracha of l'shmoa kol shofar, to hear the shofar, to internalize the message of shofar. At that exalted moment, we are all ready to be mekabel a little more, to undertake a little extra mesirus nefesh, a miniature akeida, and in that zechus we will b'ezras Hashem merit a good judgement and a good year.